DOCSLIB.ORG

Ashvajit's Stanza and Its Signigicance

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ashvajit's Stanza and Its Signigicance ASHVAJIT'S STANZA AND ITS SIGNIFICANCE. BY THE EDITOR. THERE is a story related in the Mahavaggo (sections 23-24)' about the conversion of Sharipntra and Maudgalyayana/-' two Brahmans who led a rehgious hfe as wandering ascetics, both bent on attaining enHghtenment and reaching Nirvana. And it happened one day that Sharipntra saw in the streets a young ascetic going from door to door begging for ahns. He kept his eyes mod- estly to the ground and showed such a dignified deportment that Sharipntra thought to himself: "Truly, this monk is a saint. He is walking on the right path. I will ask him in whose name he has retired from the world and what doctrine he professes." The young ascetic's name was Ashvajit, and on being asked as to his faith and the doctrine of his master, he said: 'T am a disciple of the Buddha, the Blessed One, the Sage of the Shakya, but being a novice, I cannot explain the details, I can only tell the sub- stance of the doctrine." Said Sharipntra: "Tell me, O venerable monk, the substance. It is the substance 1 want."" And Ashvajit recited the stanza: "The Buddha has tlie causes told Of all the things that spring from causes. And further the great sage has told How finally all passion pauses." "Ye dhamma heluppal)hava. Tesam hetum Tathagato Aha ; Tesanca nirodho. Evamvadi niahasamano." ^Sacred Books of the East. Vol. XIII, pp. 144-151. Compare also the Chinese translation of the Buddhacharita, the Fo-Sho-Hing-Tsan-King IV, 17 (S. B. E., XIX, pp. 193 ff.) and other sacred books of the Buddhists. ''Upatissa is commonly called after his mother, Shari, the son of Shari (ir Sharipntra (Pali, Sariputta), and Kolita. after his family, Maudgalvayana (Pali, Moggallana). ASHVA J IT S STANZA. 179 9 ASHVAJIT S STANZA INSCRIBED UPON A BUDDHA STATUE. [This statue was discovered in the Mahabodhi temple at Buddha Gaya near the Diamond Seat, the place where the Bodhi tree stood under which the Buddha attained to enlightenment. When the temple was repaired by the British government, the statue was given to the Anagarika Dharmapala, who carried it (in spite of its not inconsiderable weight) with him on his journey round the world and had it exhibited at the World's Religious Parliament of Chicago in 1893.] l80 THE OPEN COURT. Having heard this stanza, Shariputra obtained the pure and spotless eye of truth and said: "Now I see clearly, whatsoever is subject to origination is also subject to cessation. If this be the doctrine I have reached the state to enter Nirvana which heretofore has remained hidden to me." Shariputra went to Maudgalyayana and told him, and both said: "We will go to the Blessed One, that He, the Blessed One, may be our teacher." When the Buddha saw Shariputra and Maudgalyayana coming from afar, he said to his disciples: "These two monks are a highly auspicious pair," and they became (not tmlike the Christian James and John whom Jesus called Boanerges) the most energetic fol- lowers among his disciples. THE SIGNIFICANCE OF ASHVAJITS STANZA. The stanza recited by Ashvajit has become famous throughout the Buddhist world and is inscribed under many Buddha statues, and also in rock inscriptions, but its meaning cannot be as clear to Western people as it was to Shariputra. How can a simple state- ment as to the efficiency of causation have so great a significance? CJbviously we have to consider the stanza in the light of the doctrine quoted in connection therewith by Shariputra. concerning origination and cessation, to understand that it is merely another statement of the truth that all compounds will be dissolved again. The traditional Brahmanism at the time of Buddha taught that the law of causation can be broken ; it advised its followers to set their trust in the saving power of sacrilice ; it recommended sacred ceremonies, or sacraments, and especially prayers, and accepted the Vedas as a divine revelation. Ashvajit's stanza denies all hope for salvation by any other means except such as are effected through the normal course of causation. It repudiates miracles of supernatural interference by unreservedly recognising the law of cause and effect as irrefragable. The doctrine of Buddha must have appeared bold and icono- clastic to the pious Brahmans, who placed their trust in the special revelation of the Vedas, who believed in the expiation of sin by the blood of sacrifice, and expected divine help by the magic charm of prayer. Their faith rested upon the assumption of some divine or extra-natural power that would overcome, or break, or upset the law of causation. Buddha teaches to give up all faith in the super- natural existence and the miraculous. He teaches that the origin and the end of all things depends upon causation. ASHVAJIT S STANZA. l8l The formulation of the essence of Buddhism in Ashvajit's stanza will scarcely appeal to those who arc not initiated into the significance of these sentences, for the negative side of the rigidity of causation which teaches us that in the world of Samsara every- thing springs from causes and will according to the law of cause and eflfect come to rest again, has its positive side and imi)lies that we must seek for the permanent somewhere else ; and it implies further that the law of causation holds good also for those who will energetically work out their own salvation. Ashvajit's stanza suggests the four truths; viz., that this world of materiality (in which all things originate by being compounded, and cease to exist by being dissolved) is subject to disease and pain, to old age. decay, and death : but if causation holds good, we can, by a thorough surrender of all attachment, emancipate our- selves from the evils of life and thereby attain the freedom of Nirvana. it is The law of causation is a curse only for wrong-doing : a blessing for good deeds. It does not only teach that birth leads to death, but also that the abandonment of clinging involves the ces- sation of passion, of sin. of wrong-doing. * * * Some details in the story of the conversion of Maudgalyayana and his cousin Shariputra resemble the calling of Andrew and Peter as related in the first chapter of the Gospel according to St. John (35 to 42). which reads as follows: "Again the next day after John stood, and two of his disciples: and looking npon Jesus as he walked, he saith. Behold the Lamb of God ! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them. What seek ye? They said unto him. Rabbi, (which is to say. being interpreted. ^Master.) where dwellest thou? He saith unto them. Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. One of the two which heard John speak, and followed him. was An- drew, Simon Peter's brother. He first findeth his own lirothcr Simon, and saith unto him. We have found the Messias. which is. being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said. called Cephas, which is by Thou art Simon the son of Jona : thou shalt be interpretation. A stone.".
Load more

Recommended publications
  • The Bad Karma of the Buddha1
    Buddhist Studies Review 19, 1 (2002) 70 other THE BAD KARMA OF THE BUDDHA 1 In conclusion, the spiritual progress of the early Buddhists in the Pali Canon depends on their understanding and practice of the GUANG XING Dhamma, rather than their status as lay people or monastics. If the latter are more likely to make substantial progress, this is because important The bad karma of the Buddha is more than probable an of their unique situation. The householder who is fully engaged in because it is historical issue concerning the concept of the Buddha working and supporting his or her family may have to concentrate Mahayana and found in all three Buddhist traditions: Theravada, slla, teachings to lay people by the deeds are on dana and and the offered Vairayana. In the Pali Canon, the Buddha's unskilful and also Buddha and by senior monks usually concentrate on various as- recorded in the Pubbakammapiloti of the Apadana ot the pects of these two methods of acquiring punna, 'merit' or 'karmic referred to in the Milindapanha. In the Chinese translation the fruitfulness'. But teachings on the Four Noble Truths, or on Tripitaka, they are found in ten different texts, while in five texts concerning this matter. various aspects of meditation, may also be included if the hearers Tibetan Canon there are at least are seen as ready to understand more of the Dhamma. While many became Stream-Winners, those lay disciples in particular who have 1 conference, SOAS, 3 July 2001. a measure of independence from worldly ties, or those who are Originally presented at the UKABS 2 issue, a tradition there is another source relevant to this coming to the end of their lives, seem to have a genuine oppor- In the Theravada Dasabalasrlmitra in his list of sixteen incidents transmitted by tunity to become nee-Returners, or even Non-Returners, and (in Sammatlya O list a Sinhalese Samskrtasamskrtaviniscaya.
    [Show full text]
  • The Attainment of Nirvana by Arya Shariputra and Maha Maudgalyayana
    lIas-<>kyes Ii'om a distance. the Buddha asked the monk attendants as to whether they had seen Nye-rgyal and dPang-nas-skyes who embodied the essence of the whole collection of their vil1ues and who drew the entire group. coming to the assembly. When they saiel they did, the Buddha foretold that these two represented his pair of hearers (Sans: Sravaka/Tib: Nyan-thos) who would become not only his pair ofprin­ cipal disciples but also a virtuous pair. one of whom shall become accomplished in miraculous performance and the other in sublime wisdom. Nyc-ryal and dPang-nas-skyes went towards the Buddha, bowed down at his feet, and earnestly asked him to ordain them into the excellence of Vi nay a (,Dul-ba) precept and to grant them the requirements to undergo a chaste life of monkhood in his presence. The Buddha therefore ordained them into his fold (dGe-slong Tshur­ sog) by instructing them to undergo a life of chastity. Immediately after the injunc­ tion. they were transformed into monks devoid of hair 011 the head, covered with robe, alllls bowl and religious vessel in hand, they manifested like a conduct of an ordained monk of hundred years old. CHAPTER-IV THE ATTAINMENT OF NIRVANA BY ARYA SHARIPUTRA AND MAHA MAUDGALYAYANA When the Buddha was residing at Bya-ka-Ian-da-ka in Magadha, the all perva­ sive activities of the venerable Shariputra and Maudgalyayana were: At times they went to the sentient beings suffering in the realm of hell, at times to the realm of animals, realm of Pretas (Yi-dags), realm of gods, and the realm ofhllman beings.
    [Show full text]
  • The Teaching of Buddha”
    THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion.
    [Show full text]
  • Discovering Buddhism at Home
    Discovering Buddhism at home Awakening the limitless potential of your mind, achieving all peace and happiness Special Integration Experiences Required Reading Contents The Eight Places of Buddhist Pilgrimage, by Jeremy Russell 3 (Also available on Lama Yeshe Wisdom Archive Website – www.lamayeshe.com) Further required reading includes the following texts: The Tantric Path of Purification, by Lama Thubten Yeshe Everlasting Rain of Nectar, by Geshe Jampa Gyatso © FPMT, Inc., 2001. All rights reserved. 1 2 The Eight Places of Buddhist Pilgrimage by Jeremy Russell Jeremy Russell was born in England and received his degree in English Literature from London University. He studied Buddhist philosophy at the Library of Tibetan Works and Archives, Dharamsala, for four years. Jeremy currently lives in Dharamsala, India, editing Cho-Yang, the Journal of Tibetan Culture, and translating other material from Tibetan. Lord Buddha said: Monks, after my passing away, if all the sons and daughters of good family and the faithful, so long as they live, go to the four holy places, they should go and remember: here at Lumbini the enlightened one was born; here at Bodhgaya he attained enlightenment; here at Sarnath he turned twelve wheels of Dharma; and here at Kushinagar he entered parinirvana. Monks, after my passing away there will be activities such as circumambulation of these places and prostration to them. Thus it should be told, for they who have faith in my deeds and awareness of their own will travel to higher states. After my passing away, the new monks who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated negative karmas, even the five heinous actions.
    [Show full text]
  • The Eighteen Arhats
    The Eighteen Arhats Buddhism in Every Step B9 Written by the Buddha Memorial Center Translated by Venerable Miao Hsi and Amanda Ling © 2013 by Fo Guang Shan International Translation Center All rights reserved. Translated by Venerable Miao Hsi and Amanda Ling Edited and proofread by Venerable Yi Chao and Jonathan Ko Eighteen Arhat Sculptures by Wu Rongsi Photographs by Xue Yong and the Fo Guan Yuan Art Gallery Table of Contents I. Mahakasyapa 5 II. Sariputra 7 III. Subhuti 9 IV. Dragon Subduing Arhat 11 V. Katyayana 13 VI. Cudapanthaka 15 VII. Pindola 17 VIII. Rahula 19 IX. Mahaprajapati Bhiksuni 21 X. Aniruddha 23 XI. Ananda 25 XII. Purna 27 XIII. Tiger Taming Arhat 29 XIV. Kalodayin 31 XV. Maudgalyayana 33 XVI. Upali 35 XVII. Bhadra Kapilani Bhiksuni 37 XVIII. Utpalavarna Bhiksuni 39 The Eighteen Arhats During his time on earth, the Buddha had thousands upon thousands of disciples. Among the bhiksus, the fully ordained male monastics, over two hundred and fifty became “arhats,” practitioners who attained enlightenment and achieved liberation. Among the arhats, there are two groups that have become par- ticularly well known: the “ten great disciples” and the “eighteen arhats.” While the identities of the ten great disciples are set in stone, the composition of the “eighteen arhats” varies according to the preferences of indi- vidual Buddhists. Today, at the Buddha Memorial Center in Taiwan, there stands a set of statues that comprise a brand new set of “eighteen arhats.” This set consists of the Buddha’s ten great disciples, five other well-known arhats (including the classical dragon subduing arhat and tiger taming arhat), and three enlightened bhiksunis, fully ordained female monastics.
    [Show full text]
  • Les Dix Chemins Menant Au Bonheur Commentaires À Propos Du Sumati-Dārikā-Paripṛcchā
    Les dix chemins menant au bonheur Commentaires à propos du Sumati-dārikā-paripṛcchā 十種幸福之道 佛說妙慧童女經 Les dix chemins menant au bonheur Commentaires à propos du Sumati-dārikā-paripṛcchā Vénérable Maître Hsing Yun Traduit par Le-Binh Tran et Claude Merny Edité par Buddha’s Light Publishing, Los Angeles © 2014 Buddha’s Light Publishing Par le Vénérable Maître Hsing Yun Traduit par Le-Binh Tran et Claude Merny Graphisme de la couverture : Jane Wang Mise en page : Xiaoyang Zhang Edité par Buddha’s Light Publishing 3456 S. Glenmark Drive, Hacienda Heights, CA 91745, U.S.A. Tel: (626) 923-5144 Fax: (626) 923-5145 E-mail: [email protected] Website: www.blpusa.com Protégé par la loi sur la protection des droits d’auteur, suivant le Code de l’Union Internationale des droits d’auteur. Toute reproduction intégrale ou partielle, par quelque procédé que ce soit, photographie, microfilm, bande magnétique, disque ou autre, du texte et/ou de la nomenclature contenus dans le présent ouvrage sans l’autorisation de l’Editeur, est strictement interdite. Imprimé à Taiwan. Library of Congress Cataloging-in-Publication Data Xingyun, 1927- [Bo re xin jing de sheng huo guan. French] Le sutra du cœur : pour une meilleure perspective de la vie / Vénérable Maître Hsing Yun ; Traduit par Le-Binh Tran et Claude Merny. pages cm ISBN 978-1-932293-90-6 1. Tripitaka. Sutrapitaka. Prajñaparamita. Hrdaya--Commentaries. I. Title. BQ1967.X5814 2013 294.3’85--dc23 2013026718 Table des matières Avertissement au lecteur ...................................... i Préface ....................................................vii
    [Show full text]
  • A Concise Biography of Maudgalyayana
    He was put under the care of eight nannies who nursed him with milk, curd, hutter. the fi'oth of the butter and other principle items because of which he grew up quickly like a water- lily. On attaining adolescence he learned alphabet (Yi-ge), arithmetic (Grangs), and astrology (rTsis) among many others, and then went be­ yond these empirical fields of study. He quickly acquired the knowledge of Vedas and became a man of transcendent genius in elucidating and overwhelming the opponents. Being pleased at his achievement, it felt upon the Brahman sKar-rgyal that his son has become highly learned and he therefore entrusted him with some tive hundrcd Brahman boys and made him to study the secret Brahmanical doctrine (Brarn-ze'i gSang-tshig). CHAPTER-II A CONCISE BIOGRAPHY OF MAUDGALYAYANA In the ancient times, in a place called Shing-thags-can, there lived a wealthy Brahman 'Oun-na-'don-gru-'dzin who owned large property and was prosperously established. He was known to rival Vaisravana(rNam-thos-kyi bu) for his riches. He took a wife of the same caste and inspite of their happy and amicable life, they could not produce any son or daughter. When their desire for a son was evidently felt, they prayed to the Peaceful deities (Zhi-ba), the gods of the water (Chu-Iha), Brahma (Tshangs-pa), lndra (brGya-byin) and others. It was said that as a result of such wor­ ship of worldly gods. one would be gifted with a potentiality to produce son and daughters. Accordingly, the Brahman earnestly made his prayer.
    [Show full text]
  • De Leer Van De Boeddha
    DE LEER VAN DE BOEDDHA Copyright© 1966, 2020 by BUKKYO DENDO KYOKAI Gelijk welk deel uit dit boek mag vrij overgenomen worden zonder voorafgaandelijke toelating van de uitgever. Wij vragen, in dergelijk geval, enkel dat Bukkyo Dendo Kyokai een exemplaar van de betreffende publicatie moge ontvangen. Onze oprechte dank hiervoor. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Tel.: (03) 3455-5851 WIEL VAN DHARMA Fax: (03) 3798-2578 E-mail: [email protected] http://www.bdk.or.jp Derde druk, 2020. Het Wiel van Dharma is de vertaling van het Sanskriet woord “Dharmacakra.” Gelijk het wiel van een wagen dat alsmaar blijft ronddraaien, staat het symbool voor de leer van de Boeddha dat zich wijd en eindeloos verspreidt. De acht spaken van het wiel staan voor het Edele Achtvoudige Pad van het boeddhisme, de belangrijkste Weg van het Praktiseren. Het Edele Achtvoudige Pad verwijst naar juiste opvattingen, juist denken, juist spreken, juist gedrag, juiste manier van leven, juiste inspanningen, juiste aandacht, en juiste meditatie. In vroegere tijden toen er nog geen beelden of afbeeldingen van de Boeddha bestonden, was dit Wiel van Dharma het object van verering. In de huide tijd wordt het Wiel gebruikt als internationaal symbool van het boeddhisme. Copyright© 1966, 2020 by BUKKYO DENDO KYOKAI Gelijk welk deel uit dit boek mag vrij overgenomen worden zonder voorafgaandelijke toelating van de uitgever. Wij vragen, in dergelijk geval, enkel dat Bukkyo Dendo Kyokai een exemplaar van de betreffende publicatie moge ontvangen. Onze oprechte dank hiervoor.
    [Show full text]
  • The Renunciation of Household and Embracing Monkhood By
    tllL'11 n:I,llivL's got together and tl,r twellty Ollt:: days they celebrated his birth on a large scale. I hell they discllssed 011 the Ilaille to be givell to him. As the child was obtained h> ~lIppl icallolllO gods (Lila dPallg-du Blang-Il<ls Thob-pa) he was given the name of dPaJlg-llas -skyes. Therefore. some lIlade Illl:ntioll of him as the Brahman son Muudgalyayanu. while others made mention of him as the Brahman SOil dPang-n:ls­ sk\ L';'. I Ie \\as put under thl: care or eight nannies \\ho Ilursed him with milk. curd, hutter. til.; li'oth of the bUller and other principal items because or which he grew lip qlljdd~ like 11 \\ater- lily. On attainillg adolesccm:e . he was taught by his f.:1ther 011 alphabet (Yi-!le). arithmetic (jrallgs). and astrology (rTsis) and became an erudite master. lie learned quickly the wisdom of the Vedas and became a mall oftrallscend­ ent genius in elucidating and overwhelming the opponents. Overwhelmed \A, ith joy the Brahman Ciru-'Dzin felt that his son has m:quircd a great discriminating awareness. lie there!(}I'c entrusted him with some five hundred Brahman boys and l1Iade him to study the secret I1rahmanical doctrine (Bram-ze'i gSang-tshig). CHAPTEI{-rli TIlE RENUNCIATION OF HOUSEHOLD AND EMBRACING MONKIIOOD BY ARYA SHAI~IPUTRA AND ARYA MAUD(;ALYAYANA \VhclI the Brahman SOil Nye-rgyal. also known as Shariputra was teaching to five' hundred discipks on the secret Brah1l1Hnical doctrine in Nalanda, at the same time the Brahman boy dPangs-nas-skyes.
    [Show full text]
  • The Bodhisattva Ideal of Theravāda
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A.K. Narain University of Wisconsin, Madison, USA EDITORS tL.M.Joshi Ernst Steinkellner Punjabi University University of Vienna PaliaUi, India Wien, Austria Alexander W. Macdonald fikido Takasaki Universalede Paris X University of Tokyo Nanterre, France Tokyo,Japan Iiardwell Smith Robert Thurrnan Carleton College Amherst College Northjield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson Fairfield Unwersity Fairfield, Connecticut, USA ^ «a Volume 8 1985 Number 2 CONTENTS I. ARTICLES 1. PadmadKar-poontheTwoSaty&s, by Michael Broido 7 2. "No-Thought" in PaoT'angCh'an and Early Ati-Yoga, by A. W. Hanson-Barber 61 3. Wonhyo (Yuan Hsiao) on the Nirvana School: Summation Under the "One Mind" Doctrine, byWhalenLai 75 4. The Bodhisattva Ideal of Theravada, by Shanta Ratnayaka 85 5. Nature in Dogen's Philosophy and Poetry, by Miranda Shaw 111 II. BOOK REVIEWS 1. Buddhism in Life: The Anthropological Study of Religion and the Sinhalese Practice of Buddhism, by Martin Southwold (George D.Bond) 133 2. Dhamma: Western Academic and Sinhalese Buddhist Interpretations: A Study of a Religious Concept, by John Ross Carter (Harry M. Buck) 135 3. Matrix of Mystery: Scientific and Humanistic Aspects of rDzogs-Chen Thought, by Herbert V. Guenther (A.W. Hanson-Barber) 138 4. The Sutra of the Contemplation of the Buddha of Immeas­ urable Life, by the Ryukoku University Trans­ lation Center (Minoru Kiyota) 140 5. The Sutra of the Wise and the Foolish (mdo bdzaris blun), or, the Ocean of Narratives (uliger-un dalai), translated by Stanley Frye (John R.
    [Show full text]
  • Buddhism For
    Buddhism Introduction ......................................................................................................................................................................... 2 Beliefs, Teachings, Wisdom, Authority ................................................................................................................................. 2 Basic Beliefs ......................................................................................................................................................................... 2 Scriptures & Authority ......................................................................................................................................................... 3 Founders & Exemplars ......................................................................................................................................................... 4 The Buddhist Sangha ........................................................................................................................................................... 5 Ways of Living ...................................................................................................................................................................... 5 The Eightfold Path ............................................................................................................................................................... 5 The Scriptures .....................................................................................................................................................................
    [Show full text]
  • Sariputta and Moggallana.Pdf
    Our Role Model Ven. Maha-Moggalla Mahathera ; Buddha & His Two Chief Disciples Ven. Maha Moggallana Mahathera "Of those things that arise from a cause The Tathágata (Buddha) has told the cause And also what their cessation is. This is the Doctrine of the Buddha." Moggallana concentrated his efforts on taking the devotees from Sotápanna to Arahantship Introduction – Traditionally there are ten major disciples who are representative of the different qualities. They are: 1.Sariputta - foremost in wisdom. 2. Maha Kassapa (Mahakashyapa) - foremost in ascetic practices. 3. Ananda - foremost in hearing the sutras. Page 2 of 36 A Gift of Dhamma Maung Paw, california 4. Subhuti - foremost in understanding emptiness. 5. Purna - foremost in expounding the Dharma. 6. Monggalana (Maudgalyayana) - foremost in supernatural powers. 7. Katyayana - foremost in explaining the Dharma. 8. Anurudha - foremost in using the divine eye (clairvoyance). 9. Upali - foremost in observing the precepts. 10. Rahula - foremost in inconspicuous practice. The Buddha appointed Sariputta (Shariputra) as His first chief disciple and Moggallana as His second chief disciple. The roles of the chief disciples are very important. They helped the Buddha with His growing congregation and had three main functions to perform as follows: 1. To help the Buddha in the consolidation and teaching of the Dhamma for the benefit of men and Divine beings. 2. To be a role model for the Sangha (monks and nuns). 3. To supervise the training and administration of the Sangha. In search of a role model for us to imitate, in our search of our own liberation, I found the two chief disciples: Ven.
    [Show full text]